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UNITED STAT CA. 



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£A 



A FUTURE LIFE: 



ITS 



Certainty and Character. 



D. R. M'ANALLY. 







ST. LOUIS, MO.: 

ADVOCATE PUBLISHING HOUSE, 

Logan D. Dameron, Manager. 

1880. 



7h 



Entered according to Act of Congress, in the year 1880, by 

LOGAN D. DAMERON, Manager, 

In the office of the Librarian of Congress, at Washington. 




DEDICATION. 



TO 

WILLIAM P. AND MARY C. REEVES, 

IN THE SICK AND DYING CHAMBER 

OF WHOSE DAUGHTER 

THEY WERE PRINCIPALLY WRITTEN, 

THESE DISCOURSES ARE RESPECTFULLY DEDICATED. 

BY THE 

AUTHOR. 



PREFACE. 



The matter of the following discourses was arranged and written dur- 
ing the most protracted and painful family affliction to which the au- 
thor had ever been subjected — written when he was brought face to 
face with death and the great beyond, as he had never before been— and 
as a consequence the subjects discussed were examined with an intense- 
ness of interest never before experienced. Fully aware that some opin- 
ions expressed differ widely from those commonly entertained, the au- 
thor respectfully asks that they be first impartially and carefully exam- 
ined, and then accepted or rejected according to the honest convictions 
of the reader. 

The discourses were first prepared for the benefit of the writer and a 
few friends, to whom they were read, one by one, soon after the prepa- 
ration. By these friends they were approved and commended. They 
are now, after the lapse of two years from the time of writing, sent be- 
fore the public in the present form, in humble hope that they may con- 
tribute in some way to the advancement of truth and the benefit of* 
mankind. £>• R. M\ 

St. Louis, June, 18S0. 



A FUTURE LIFE. 



DISCOURSE I 



"And as it is appointed imto all men once to die,'' etc. — 
Heb. ix, 27-28. 

Here is the rehearsal of a solemn truth, mainly, as it 
seems, preparatory to the utterance of still another great 
truth, as it is appointed — literally laid before them — by 
Divine decree: "Dust thou art, and unto dust shalt thou 
return," unto men generally, during the course of this world; 
not all men — for Enoch and Elijah were translated, and 
Christians who may be alive at the coming of the Lord 
shall be changed and caught up to meet the Lord in the 
air— but to men generally, and good men specially, it is ap- 
pointed to die 071 e — only once — for over such the second 
death hath no power, and be judged once. No metemp- 
sychosis or transmigration of souls taught in the Christian 
system. Judgment succeeds dying. Once to die; once 
to be judged. As this is true, so is it true that "Christ was 
once offered to bear the sins of many." How many ? In 
one sense, all mankind. He took away " the sin of the 
world" — the great sin of our common humanity — "that re- 
pentance and remission of sins might be preached in his 
name among all nations ;" and he bore the personal or in- 
dividual sins of them who repent and believe in him — thus 
being the propitiation for our sins, and not ours only but 
also for the sins of the whole world. " Offered to bear the 



6 A FUTURE LIFE. 

sins of many;" offered once ; and what he did once shall 
stand forever. But to them that look for Him shall 
he appear the second time without sin — literally without 
sin offering, that has already been made, but "unto salva- 
tion," to judge the world, to deliver the bodies of his peo- 
ple from the empire of death, reunite them to their purified 
souls and bring both to his eternal glory. This is the sal- 
vatton proposed, and is the highest of which our humanity 
is capable. 

But, Brethren, one great feature of the text, and the one 
constituting the theme of the present discourse is, death, 
judgment. Solemn words — suggestive of solemn thoughts 
and indicative of solemn feelings. Sooner or later, and it 
may be very soon, every one of us must, so to speak, stand 
face to face with the tomb. The grave ere long must be 
our bed. It is a foint-blank. We cannot see over it, nor 
around it, nor under it, nor can unassisted reason or hu- 
man wisdom see beyond it. Yet, there it is — the inevita- 
ble, the unavoidable ! 

Is it then not natural that we should give much thought 
and feel much anxiety in regard to what is beyond ?• — much 
sober thought in reference to that somewhere, or that some- 
thing, into which we are so soon to step, and into which so 
many of our friends and acquaintances have already stepped ? 
Were we to do otherwise than think much and seri- 
ously on this subject, would it not argue a degree of cal- 
lousness or hardness bordering on brutality itself? Men 
have thought of it. It is almost as natural for them to do 
so as it is to breathe. In every age and among all people 
of earth it has been and is a theme on which the thoughts 
will dwell. 

The wise men of the world have taken different stand- 
points — reasoned from this and then from that assumed or 
admitted fact, followed different lines of reasoning, and con- 
structed theory after theory, each of which in its turn has 




A FUTURE LIFE. 7 

given place to a temporarily popular successor, until now 
the entire pathway of past history is literally strewn with 
the debris of wrecked and abandoned theories, unsatisfactory 
speculations and disproven assumptions and teachings- 
Yet the great unknown is before us ; and to the human 
wisdom it is as much the unknown as ever before. Here 
the wisdom of the world stands to-day as it has stood for 
more than six thousand years, knowing nothing of the 
future, either near or remote, especially after the death-war- 
rant has been issued and executed ; and before this great, 
perplexing question, all worldly wisdom stands with bowed 
head and sealed lips. Millions upon millions have entered 
the (to us) unknown, and found it indeed a ,c bourne 
whence no traveler returns." No friend returns to speak 
with and enlighten us. Those whom medium spiritualists 
assert so have returned are too uncertain and too contra- 
dictory to satisfy a really honest, inquiring mind. But the 
other day, Prof. Townsend wrote thus : 

" Twenty-five years ago, thirteen men, six in Massachu- 
setts and seven in the State of New York, entered into an 
agreement that as each died the surviving should attend 
the funeral, and that, if possible, the departed would appear 
to the others after death. Only two now survive, one in 
the City of Springfield, the other in Albany, and no com- 
munications have been received from the other world. 
The gentleman in the first-named city is sixty-one years of 
age, and says he has slept alone during three or four nights 
following the death of each of the others, in the vain hope 
of hearing from them." 

Very likely many a bereaved husband or wife, or parent 
or child, has indulged a like hope and found it equally 
vain. Unaided by revelation, human wisdom has done no 
more, nor can it do more than formulate a creed like that 
of a distinguished New England radical, Dr. Bartol, thus : 
" We are tenants at will, liable at any moment to be served 



8 A FUTURE LIFE. 

with a notice to quit. But what proof of immortality ? 
None, we must confess, but hope." But this and the like 
of this do not satisfy us. We ask for more, and the 
deepest feelings of our nature demand more. Whence 
shall it come ? When, and to whom shall we look ? 

Is it at all strange that, under such circumstances, amid 
such doubt and uncertainty, and with such deep interest 
and intense solicitude, we should turn to a patient study of 
the sayings of our Lord and his apostles, and seek to test 
these sayings by all knowledge, found in the realms of 
physics and metaphysics, that bears upon the subject ? 
What better can we do ? Christ was a wise and mysteri- 
ous teacher. He spoke on these subjects with posiliveness 
and plainness. So far as we can judge, he knew the mind 
of God more fully than any other of the world's great 
teachers. He did not speak hypothetically, or sipposi- 
titiously. Used no " perhaps," " peradventure," or " it may 
be so ; " never dwelt in the regions of uncertain speculation, 
or ventured an opinion. On the contrary, it was always, 
" Verily, verily, I say unto you." Everywhere and all the 
time, the spirit and manner of his teachings were yea and 
ame?i : so it is : so let it be. He professed to have come 
from God. Eighteen centuries have proven that when- 
ever, wherever and by whomsoever his teachings have 
been received and implicitly followed, all human interests 
and all real human happiness have been advanced. Then 
is it not wise to listen ? His teachings have been recorded. 
Their authenticity is well and firmly established. They 
contain nothing detrimental to human interests. They 
tend always to promote peace of mind and bring comfort 
to the heart, whether of the individual, the family, the com- 
munity or the world. All injustice, oppression, wrong and 
cruelty, as well as all the tempers and dispositions which 
tend to these, are positively forbidden. So of all inharmo- 
nies, discord, strife and contention. From beginning to end, 



A FUTURE LIFE, 9 

the spirit and letter of his teachings are, " peace on earth 
and good will to men." 

If, then, these teachings have proven so admirably 
adapted to our exigencies here, may we not. infer they are 
equally so to our condition hereafter ? If a prescription 
cure a malignant disease in one case, we try it in another. 
If it succeed in ten cases and no failure, confidence is es- 
tablished. But if it fail not in a hundred or two hundred 
cases, confidence is almost unbounded. Scarce a doubt of its 
efficacy remains. But here in Christ's teachings there is a 
prescription for human guilt and sorrow, and woe and 
wretchedness, that numbers its cures by the million, and 
never has failed. In no case whatever, for almost nineteen 
hundred years, have its directions been implicitly followed 
without a cure. It is, indeed, 

" A sovereign balm for every wound, 
' A cordial for our fears." 

Then let us look to it for instruction in regard to the 
future, and inquire calmly and candidly as to what it 
teaches. 

This, for the present, will be attempted only in a general 
way and in reference only to a few particulars. And first : 

Christ taught that the soul and body were distinct and 
separate existences, and that the former might and would 
exist separate from the latter. This much will be admitted 
by all who have read the New Testament. I need not, 
therefore, make quotations in proof. All who have re- 
ceived His doctrines have received this as one of the num- 
ber ; while the same has also been received and is received 
to-day by many learned men who have not received, but 
rejected, Christ as a teacher sent from God. Many scien- 
tists of the present day contend that vital force is not the 
effect of physical tissue, but is in itself the active cause in 
the development and movement of all tissues ; and that the 



10 A FUTURE LIFE. 

soul is an agent as' external and independent of cerebral 
mechanism and of all mere organism as light is independ- 
ent of the eye or sound of the ear. Such able physiologists 
as Carpenter, . Draper, Sir Lionel Beale and Herman 
Lotze, maintain this is demonstrable on purely physiologi- 
cal grounds. We all admit that there may be light and 
sound where there is no eye nor ear, and that there may 
also be a perfect eye or perfect ear where there is no light 
nor sound. So there may be perfect organism of brain, 
nerve, tissue, and all else necessary, where there is no vital 
force, no soul; or there may be a perfect soul where there is 
no organism. So teach the scientists, and so Christ taught. 
Thus far, therefore, there is no disagreement between them. 

Now, unless I have greatly misunderstood the teaching, 
every branch of modern science claims that anything ^and 
everything once existing in the universe can never be real- 
ly lost or cease to exist, but will maintain, it may be under 
various connections and associations, an endless existence. 
The most ultra materialism and the boldest atheism holding 
the eternity of matter contend for this. 

Well, then, if vital force or the soul and material organ- 
ism be separable, when a man dies this vital force is sepa- 
rated from the bodily tissue, as every one knows ; and on 
the principle that nothing is lost from the universe, both 
must continue to exist : no matter what changes they may 
undergo, or what new connections or associations they may 
form, they nevertheless exist. Here, again, there is no dis- 
agreement between the teachings of Christ and those of the 
scientists. But there are one or two other considerations 
that may with propriety be at least alluded to here, and may 
very properly close this discourse. 

The first is the universality of the belief in existence be- 
yond the present life. It has pervaded all nations; so 
much so, that I know of no exceptions. Occasionally a 
tribe or clan may be found, such as the Bushmen of Africa 



Era 



$ 



A FUTURE LIFE. 11 

or Digger Indians of the West, who have or seem to have 
no belief on the subject ; but no nation as such has been 
found destitute of such belief. And it seems to me this 
arises from the very nature of man. Let there be a con- 
sciousness of personality, of self as the seat of the will, the 
thoughts and the feelings, and belief in perpetuity of exist- 
ence follows at once and as a matter of course. Man's 
personality is so distinctly projected on the surface of his 
consciousness, that the idea of its obliteration is inconceiv- 
able without overslaughing his primary convictions, and 
that is next to impossible. Besides, annihilation is abso- 
lutely unthinkable. It cannot be formulated as an idea, 
try it who may. On this, I may have more to say at an- 
other time. 

The second is, that it is only on the supposition of a fu- 
ture existence, and that too an existence of rewards or 
punishments, that we can reconcile the anomalies of this 
life. 

This is not a reason to influence a savage, but in the 
breast of a man of thought and feeling it is powerful. We 
see the lots of men unequally balanced — wrong, oppression 
and misery blot the history of the past and smear that of 
the present. Patriots groan in dungeons, while thieves and 
robbers revel in luxury. Civilization enriches one and pau- 
perizes a score. The world festers with the wounds inflicted 
by the hero ; while St Catherine had her wheel, St. An- 
drew had his sword, St. Sebastian his arrow, St. Lawrence 
his fire of green wood, St. Paul his privations and sufferings 
and his martyrdom, and the blessed Jesus his crown of 
thorns and his bloody cross. And is there no hope for 
suffering innocence ? In a body without a soul, in a pres- 
ent without a future, in an earth without a heaven, in a 
world without a God, there is none. No help, no hope for 
poor, down-trodden, suffering, innocent humanity, but in a 
future life and a just and righteous God. Hence, to recon- 



12 A FUTURE LIFE. 

cile the anomalies of this life, the belief in a future life, and 
one of rewards and punishments, has been coeval and co- 
extensive with the race of man, and this is corroborated by 
the word of our God. 

Admitting the fact of a future existence, the next ques- 
tion is, Will that be a conscious or unconscious existence, 
in the intermediate state between death and the general 
resurrection ? And this will be considered in the next 
meeting. 



A FUTURE LIFE, 13 



DISCOURSE II. 

" And at it is appointed unto alt men once to die" etc. — 
Heb. ix, 27-28. 

We come now to consider the question of the existence 
of the soul in its intermediate state between its separation 
from the body and the resurrection and final judgment. 

A general resurrection of the dead, both of them that 
have done good and of them that have done evil, is clearly 
taught in the Bible; and now the question is, does the 
soul, during the period between the death of the body and 
this general resurrection, exist consciously or unconsciously ? 
This question is now in greater dispute than that of the soul's 
separate and continued existence. Professedly Christian men 
are discussing the matter pro and con. Some maintain that 
when a man dies all di'es — body, soul and all — and thus 
remains entirely unconscious until the resurrection of the 
dead; others that the dead in body remain in a conscious 
intermediate state of bliss or woe until the final resurrec- 
tion; and still others, that the wicked only are in an 
unconscious state till the resurrection, when they will be 
raised, judged, condemned and finally destroyed. A num- 
ber of books and pamphlets discussing these questions are 
now on the table where I write. Who of all these theorists 
is right ? Any ? If so, which ? " To the law and the 
testimony ; if they speak not according to these, it is 
because there is no light in them." 

There is, or should be, no doubt as to what Christ taught 
on the subject. The idea of the conscious existence of the 



14 A FUTURE LIFE. 

soul when separated from the body pervades the whole of 
the New Testament. The parable of the rich man and 
Lazarus, the asserted appearance of Moses and Elijah on 
the Mount of Transfiguration, the appearance of the fellow 
servants of the brethren, the prophets, to John in the Isle of 
Patmos, and the declaration of the Master to the material- 
istic Sadducees, that " God is not the God of the dead but 
of the living," and yet " He is the God of Abraham and the 
God of Isaac and the God of Jacob :" all point in the same 
direction, teaching the conscious existence of the disem- 
bodied soul. Then Paul spake feelingly of his desire to 
"depart and be with Christ," which I understand to imply 
his belief in a conscious existence when separated from the 
body. The same general idea evidently pervades the New 
Testament from beginning to end. 

Now, what of science — what does it say ? 

It says, first, that the vital force — that is, the soul — is 
something separable from the physical organism; and, sec- 
ondly, that nothing once existing in the universe can ever 
be lost. Very well. Now, personal consciousness, or a 
conscious personal identity, is an essential characteristic of 
the living man. We are all aware of this. But when a 
man dies this personal consciousness is lost from the body. 
Where is it ? If it is not, and cannot be lost entirely, then 
it must exist in the soul that was separated from that body, 
as we cannot imagine how it would be possible for it to 
exist anywhere else. Pers orial consciousness must, so far as 
we can see, ever be in the person who experiences it. No 
one can have personal consciousness for another. There- 
fore the disembodied spirit, if it exist at all, must exist con- 
sciously, or have a conscious existence, else the teachings 
of scientists in regard to the endless perpetuity of existence 
are not true. 

It does not alter the case to say that personal conscious- 
ness is but a faculty or a susceptibility of the soul, for if the 



A FUTURL LIFE. 15 

soul continues to exist it must exist with all its faculties, 
else there would be something lost from the universe, and 
this the scientists will not admit. 

Some of the most eminent of modern scientists, such as 
Fritch and Hitzig in Germany, Professor Ferrier and others 
in England, claim that by numerous and curious experi- 
ments they have clearly proven that the brain is but a key- 
board, upon which something extraneous to itself must 
operate in order to produce the results we every day wit- 
ness ; and they claim also to have proven that, though a 
defect in the organism or key-board may and does interfere 
with the performance, the performer may still be all right, 
just as a musician may be faultless, though the keys of his 
instrument be out of order. We easily perceive how strictly 
this accords with the teachings of the New Testament as 
understood by the Christian world. And, let it be remem- 
bered, the class of men to whom I refer are not vain pre- 
tenders, not superficial skirmishers, but men who confess- 
edly and undeniably stand in the very front rank of scien- 
tists, and therefore entitled to credit accordingly. 

A learned friend recently handed me a copy of a paper 
read before the " Association of Medical Superintendents 
of the American Institutions for the Insane," by Dr. Bau- 
duy, of this City, in which the learned Doctor argues against 
the modern doctrine of automatic cerebration — that is, the 
doctrine that the brain secretes and evolves impressions 
and ideas, feelings and sentiments, just as the liver secretes 
bile. The language of the paper is too technical, therefore 
too obscure, to be used before a popular audience. The 
writer meets the theorists on their own ground, and well 
maintains his position. 

But without any pretentions to learning like his, and 
without any effort to combat the doctrine from a stand- 
point like his, 1 may be allowed to state my objections in 
plain terms that all may understand. And first : 



16 A FUTURE LIFE. 

If, by automatic action, they mean such as is not depend- 
ent upon the will, then I must insist that the theory plainly 
contradicts human experience, and is disproven by human 
consciousness. Personal consciousness declares to us that 
our impressions and ideas are to a large extent subject to 
the force of the will. We know that by force of will we 
can call up mental action, we can retard or accelerate a 
train of impressions or ideas, or we can dismiss it altogether. 

And our consciousness declares to us that there is in our 
nature something behind, below and above our idealiza- 
tion. Something behind all our thoughts and fee-lings, all 
our impressions and ideas, and that something is the unde- 
fined and indefinable Evo, the /, myself. Hence we speak 
of my thoughts, my feelings, my impressions, etc. This is 
established by the evidence of consciousness, and the evi- 
dence of personal consciousness in its normal condition 
cannot be refuted or denied. 

In the next place, the doctrine of automatic cerebration 
has in it the essence and the quintessence of fatalism, and 
utterly destroys all moral responsibility. As well hang a 
man for a wrong action in the secreting power of his liver 
or kidneys, as for a wrong action in the secretions of his 
brain. On the principle assumed, one of these is no more 
under his control than the other, nor is he any more re- 
sponsible for the one than for the other. The doctrine, 
therefore, is either untrue in itself, or tending as it floes to 
the destruction of society by removing all personal moral 
responsibility, is most dangerous, and ought to be avoided. 
But it is not true, the ablest and most renowned scientists 
themselves being the judges. As Dr. Bauduy has well said, 
" Are the heroic inspirations of H >mer and Virgil, the ad- 
mirable calculations of Newton, the splendid speculations 
of Des Cartes and Leibnitz, the funeral orations of Bossuet, 
the immortal tragedies of Shakspeare and Racine, the chef 
d'ceuvres of Michael Angelo, of Raphael and of Rubens, 



A FUTURE LIFE. 17 

the musical creations of Beethoven and Meyerbeer, the 
science of Alexander Humboldt, the genius of Caesar and 
Napoleon, the researches and sparkling scintillations of 
Hervey, Virchow, Trosseau, Ray, Esquirol and all the illus- 
trious disciples of the healing art — in a word, all the 
literary, artistic, scientific, philosophical, medical, poetic, 
legal, rhetorical and theological treasures of the world, are 
we to believe that they are only the mere reflex products of 
nervous action ? Are such delicate and incalculably superior 
physical developments and attainments purely and essen- 
tially reflex actions, strictly analogous to automatic actions 
of the spinal marrow ? Such assertions are pure fiction 
which savors of puerility — pure hypothesis without ade- 
quate proof; mere comparisons without even the founda- 
tions of argument ; mere figments of fancy without author- 
itative corroboration ; mere shadows which dissolve when a 
serious atempt is made to reach them, hiding behind their 
dark outlines the specters of materialism and fatalism." 

This is all true. The doctrine combated is at war alike 
with the deepest instincts and highest aspirations of our na- 
ture, contrary to our consciousness and experience, and 
blasting to our fondest hopes. 

But there are certain phenomena, not uncommon among 
men, which go far to fortify, if they do not prove, the con- 
sciousness of the soul in its disembodied state. Such as 
wonderful activities of soul after a partial or total loss of 
control of the body ; and in cases of suspended animation 
where persons have remained for hours, and sometimes for 
days, not a movement of muscle, nor a breath, not a pulsa- 
tion, lips bloodless, eyes sunken, body cold, and yet after 
resuscitation they remembered the words spoken by those 
around them, the preparations made for the funeral, and all 
particulars were noted and remembered, and that, too, 
when all power of the body was lost and there was no per- 
ceptible mechanical or organic action whatever. Many 



18 A FUTURE LIFE. 

such cases have been reported and well authenticated, and, 
although they do not prove the conscious existence of the 
disembodied soul, they surely point in that direction. 

Again, there are certain psychological phenomena that 
seem to bear on the subject and favor the doctrine of con- 
scious existence when separated from the body. 

A distinguished physician in England once reported a case 
substantially as follows, fixing the date in the month of 
June, 1815: 

There was a large and fashionable party assembled in a 
private house in London. As one of the pa'rty, was a 
young lady who for some time had been betrothed to a 
Captain in the British army, then serving on the continent. 
This young lady had seemed more than usually pensive or 
sad during the evening, but at length was prevailed on to 
favor the company with the then favorite Scotch air, " The 
Banks of Allen Water." She seated herself at the piano, 
commenced, and with wonderful pathos and simplicity 
proceeded until she began the verse, "For his bride the 
soldier sought her," when she stopped suddenly, and with- 
out removing her hands from the instrument, sat gazing 
into vacancy, while the color faded from her cheeks and 
left them deadly pale. She continued thus for some sec- 
onds, and then uttered a piercing shriek. Attempts were 
made to arouse her ; but still with dilated eyes and expres- 
sion of horror on her countenance, she gazed fixedly for- 
ward, and at last muttered, "There! there! — they are with 
their lanterns. On! they are looking for the d-e-a-d 7 
They turn over heaps. Ah ! — now — no ! that little hill of 
slain. See, see ! they are turning them over one by one. 
There he is/ Oh! horror! horror! — right through the 
heart/ " And with a terrible shudder she fell senseless. 
From this she passed from one swoon to another, becoming 
weaker and weaker, positively declaring, when not in a 
swoon, that she saw her betrothed, and that he had been 



A FUTURE LIFE. 19 

shot right through the heart. On the fourth day (says the 
physician), a letter was received from the colonel of the 
regiment, directed to the family, and announcing that the 
captain, while valiantly charging at the head of his com- 
pany, was shot through the heart by a French officer. It was 
during the battle of Waterloo. 

The story is long, but this is the gist ot it. How shall 
it be accounted for ? Was this the " reflex product of 
nervous action " — a mere automatic action of the brain ? 
The brain was in London ; the things seen, or professedly 
seen, were in Belgium, and the sea between them. Admit- 
ting the statement to be true — and I have never heard of 
any rebutting testimony — it can be accounted for only on 
psychological principles ; and those principles must admit 
the separate existence of soul and body. 
. I cite another case, and the two may stand as specimens 
of many, perhaps scores, I might adduce : 

In the "Life of the late Dr. Wayland," it is related that 
when, in the winter of 1814, he was expected home from 
New York, his mother — who was with her husband sitting 
quietly at home — suddenly arose, walked the room in great 
agitation, saying, " Pray for my son ; Francis is in danger!" 
At her earnest solicitation, her husband joined with her in 
fervent prayer that the son might be delivered from peril. 
At the expected time, he arrived ; and at once his mother 
asked what had happened ; and on comparing time, it was 
ascertained that, at the time of her agitation, he— coming 
up North River on a sloop — had fallen overboard, and the 
sloop passed over him ; but, being an expert swimmer, he 
kept himself afloat until rescued. 

These, as I have said, are specimens. I could present a 
long list of a similar kind, all of which are as well authenti- 
cated as historical facts usually are. What shall we say of 
them ? Could they by any possibility have occurred on 
purely materialistic principles ? How could they have been 
" the mere leflex product of nervous action ? " Such an 



20 A FUTURE LIFE. 

assertion, it seems to me, would be sheer nonsense, and 
very poor nonsense at that. These things were beyond 
the touch, the hearing and the sight of the parties con- 
cerned — utterly beyond the reach of physical sense. We 
may curtly say, they are not true ; but this would be merely 
to present our simple negation against the positive testi- 
mony of scores of persons — many of whom were as intelli- 
gent and reliable as ourselves. If we say such things are 
impossible, that were only to repeat what has been said of 
a thousand things which were afterwards proven to be true. 
If we say it was clairvoyance, that would be to admit the 
very principle for which I contend. Clairvoyance — if 
there be such a thing — is simply discerning objects which 
are beyond the reach of the senses; and if so discerned, 
they are discerned by something extraneous to the material 
organism ; and that something is more likely to be what we 
call soul than anything else. 

The sum of the matter, then, is about this: the Scriptures 
teach the conscious existence of the disembodied soul. We 
find nothing in the highest teachings of our science that is 
in conflict with this teaching ; on the contrary, we find 
much of a confirmatory character. We find many phe- 
nomena in human experience that indicate, if they do not 
prove, the doctrine. And lastly, we find in human con- 
sciousness — everywhere and all the time — a hearty response 
to the Scriptural teachings on the subject. Our hopes, our 
fears, our highest aspirations and our deepest instincts, all 
say, // must be so! And this is, as a general thing, 
equally true of enlightened, civilized, semi-barbarous, 
barbarous and savage nations: all believe, and always have 
believed in a conscious hereafter for man. From all of 
which I conclude, not only that the Bible doctrine is true, 
but also that we are much nearer to, and much more influ- 
enced by, the purely spiritual world than we have been ac- 
customed to suppose. 

Ere I close this discourse, I will ask your attention to an- 



A FUTURE LIFE. 21 

other class of psychological phenomena, instances of which 
have fallen under the notice of many persons. I allude to 
occurrences that have taken place in the last moments of 
the dying. 

Passing over the dying experience and testimony of min- 
isters and confessors, and holy men and women, in past 
ages ; I note only a few instances, the like of which some 
here present may have witnessed : such as the sudden 
opening wide the eyes in death, and with a pleased look of 
surprise and wonder gazing upward, seemingly unconscious 
of all things earthly. In other cases, soft whisperings have 
been heard from the dying man or woman — whisperings as 
if to some being unseen by those around them. In others 
still, a sweet, heaven-like smile, has played over the counte- 
nance, after the power of speech and sight and hearing 
were gone. This was the case with my own dear mother. Still 
further; in a few cases that have come to my knowlege, 
others have professed to see around them what mortal eyes 
could not discern. 

Rev. Enoch George, one of the bishops of the Methodist 
Episcopal Church, whose death occurred in Staunton, Va., 
August 23d, 1828, just before he died, pointing around him, 
said, "Who are these? who are these? Are they not all 
ministering spirits ?" And then exclaimed, "My dear de- 
parted wife is with me, and I shall soon be with her in 
glory." 

And I tell you, Brethren, Bishop George was no ranter, 
no fanatic, but with a clear head and a sound mind, he 
lived the life of an upright, faithful, consistent and success- 
ful Christian minister. 

But a stranger case, if possible, once occurred in a con 
gregation I was serving. There was a remarkably sprightly, 
intelligent and amiable little girl, somewhere from six to 
eight years old, who while dying, after a short but violent 
illness, called to her weeping mother, "Oh! ma, see the 



22 A FUTURE LIFE. 

pretty children !" "Where, dear ?" "All around. See ! see! 
Listen how they sing!" — then gasped and died. 

A quite small boy in Lee County, Va., some years ago, 
lay on the point of death's dart. He was only some fi e or 
six years old Arousing himself as from a stupor or sleep, 
he suddenly cried, "Oh ! Mamma, take me up, wash me and 
dress me. The angels want me; they have come for me." 
His mocher quickly did as requested, then laid him down ; 
and the angels to >k h>m\ 

The last and most remarkable case I shall mention 
occurred in this City, nor shall I hesitate to give the name : 
it was Richard Dallam, a man .well known to many of the 
older citizens, and, so far as I have ever heard, approved 
by all. I knew him quite intimately from early in 1852 to 
the time of his death ; talked with him often and closely. 
He was well informed as to all the cardinal doctrines of our 
holy religion. Much better informed than are most pro- 
fessed Christians. He believed those doctrines firmly, and 
held on to them with a grasp stronger than death itself. 
So far as I could judge his spirit, like that of his Master, 
was meek and lowly, while as I believe his life as a Chris- 
tian was unblamed and unblamable; and yet for some (to 
me) unaccountable reason he never was satisfied with the 
inward evidence of his acceptance with God, and hence 
always went with a spirit more or less bowed. At length 
he was sick unto death. In his last moments I was not 
with him ; but the late Bishop Marvin, then a pastor in the 
City, was ; and on his return from the death scene said to 
me, " Well, our good Brother Dallam is gone, and such a 
scene!" " Tell me of it," said 1. " Well, you know," he 
continued, " how he was troubled with doubts and fears, 
and how they cast a gloom over him. This continued as 
long as he could speak. He believed, he trusted, he 
hoped ; but no clear, full, triumphant witness. He had 
said to his daughter, if at the last he saw his way clear and 



A FUTURE LIFE, 23 

could not speak, he would raise his right hand. Lying with 
his arms folded across his breast, he was speechless and 
dying. In deep silence we stood or kneeled around and 
closely watched him. At last the solemn i he's gone P was 
whispered around. Till then not a word spoken, nor a 
motion made, no signal given ! Then, several seconds 
after the last pulsation, the last breath, the last gasp, to the 
amazement of all, the right hand was raised slowly from 
the elbow up to the perpendicular, then suddenly fell back 
motionless and cold." With much feeling Bro. Marvin 
added, " It came to me like a voice from the other side." 
And such, perhaps, it really was. 

In conclusion, Brethren, let me say, On our Christian 
theory we can account for these things very satisfactorily. 
Let scientists and materialists account for them as best they 
can. Our Heavenly Father has given us " a pleasing 
hope, a fond desire, a longing after immortality," and he 
will be true to us in this as in every other respect. 

At our next meeting we will consider the where and the 
how of our future conscious existence. 



24 A FUTURE LIFE. 



DISCOURSE III. 

" But man dieih a?id wastelh away; yea man giveth up 
the ghost, a?id where is he ?' — Job, xiv : 10. 

A solemn question, and one that has agitated many a 
mind and heart It is evident, however, that he who orig- 
inally propounded it did not believe in annihilation. He 
knew that in one sense men died, and that they wasted 
away, but believed they still existed; and if they existed at 
all, they existed somewhere and somehow; hence he asked, 
<' Where is he?" This is the question for the evening — 
Where is he ? 

If it be true, as maintained in former discourses, that the 
vital force in man, as the scientists are pleased to call it, or 
the soul, as the Bible and theologians have it, is to have an 
existence separate from the body, and in that existence to 
retain its consciousness, then it is fair to suppose that by 
that consciousness it will not only retain and recognize its 
own identity, but its place and surroundings as well. "An- 
tecedently, therefore, there is nothing to render objection- 
able the statement that immediately after death men not only 
enter a definite place, but are in possession of full conscious- 
ness while in that place ;" and if in full consciousness, there 
must be a cognition and realization of their surroundings. 
I am aware, however, that some metaphysical theologians 
contend that the soul is pure essence, uncompounded, un- 
extended and indivisible — a monad, a mere metaphysical 
entity ; and I knew one of these who once expressed to his 
congregation the belief that a thousand of these spiritual 



A FUTURE LIFE. 25 

monads might play upon the point of a needle. But this 
is drawing the point too fine, too infinitesimal, for all ordi- 
nary comprehension. I prefer the plain teachings of God's 
Word : that man has a soul; that it does and will exist as here- 
tofore stated; that the fact of existence and of locality is 
and will be known to the soul itself; hence that it (the soul) 
is something and is somewhere. To this Divine teaching 
neither science nor philosophy has anything to oppose. 
Now, where is it ? 

In seeking for an answer, I hazard nothing in saying we 
must go beyond the researches of science and the specula- 
tions of philosophy. If at all we receive a true and satis- 
factory reply, it must, so far as I can see, be matter of di- 
rect revelation. All else will fail us. The Bible claims to 
be a revelation from God ; let us then ascertain what it. 
teaches, and then see, if we can, whether science or phi- 
losophy has anything formidable to offer in opposition. 

In pursuing the inquiry, I shall, as already done, borrow 
liberally from the works of others — cheerfully acknowledg- 
ing their superior learning and my obligations thereto. 

The place to which the Old Testament Scriptures assign 
disembodied souls is in the Hebrew called Sheol, the origi- 
nal root having the force of either cavity or asking, as if, 
says Prof. Townsend, it were a place never full, or, as if the 
friends of those who enter it were asking respecting the de- 
parted without obtaining a response. This word is used 
sixty-five times in the Old Testament. Our English Bible 
translates it " grave " and " hell " thirty-one times each, and 
three times it is translated " pit." It is now generally al- 
lowed that Sheol has an exact meaning, and signifies the 
place into which the souls of men enter at death, and where 
they remain until the resurrection. Had the Old Testa- 
njent writers meant literally the " grave," in the places so 
translated, they would, it is thought, have used the word 
" Kehber" and had they meant the pit, they would have 



26 A FUTURE LIFE. 

used Bohr. This last word is translated " pit " or " cistern " 
twenty-five or thirty times, and the former is translated 
" grave " or " sepulcher " nearly as often; hence it is in- 
ferred that one or the other of these would have been used 
instead of Sh*ol, had the writers really meant " grave " or 
" pit " in the cases so translated. 

The Septuagint or Greek version of the Old Testament, 
a translation from the Hebrew into Greek, made by seventy- 
two learned men chosen for that purpose, and made, 
primarily, for the use of the celebrated Alexandrian Library 
in Egypt, is one of the oldest and most valuable of all 
the Greek versions, and has for the Sheol of the Hebrew 
the word Hades in Greek, and thus the word Sheol is trans- 
lated in every place where it occurs in the Old Testament, 
with only two exceptions (2 Sam. xxii, 6; Prov. xxiii, 14); 
and so far as I know, this word Hades is universally ac- 
cepted as denoting the intermediate world — the place of de- 
parted spirits. 

In the New Testament the words Ha v es Tartarus, Phu- 
lake, meaning prisons, and Abussos, the deep, are used, 
and these are accepted as meaning substantially the same — 
the place of departed spirits. 

Now it is, I believe, an admitted fact that both the 
ancient Greeks and Jews divided the intermediate world into 
two parts, one being the temporary abode of the righteous, 
the other the temporary abode of the wicked. The first 
they called Paradise, the second Gehe?ina. These views 
prevailed when Christ was on earth, and he by no word 
or hint taught otherwise; on the contrary, many of his 
sayings gave strong confirmation to the correctness of these 
opinions, which had, as I think, been gathered from Reve- 
lation, the teaching of the prophets, and possibly from 
other sources, and are firmly maintained by the majority 
of Christendom to this day. 

Perhaps it were best I should be more particular at this 



A FUTURE LIFE. 27 

point, and state clearly what was the original meaning of 
the words used. The 1 Hebrew word Sheol, I have already 
defined. The Greek word Hades literally means " not to 
see," or the unseen, the invisible ; hence, its use in reference 
to the place of departed spirits — the invisible world. It is 
a general term ; and as such, answers precisely to the 
Hebrew word Sheol. 

The word Paradise is said to be not of Greek, but of 
Persian origin, and originally meant pleasantness, or a 
pJeasant garden. Nearly or quite the same idea was 
expressed by the Greeks in the term Elysium. The Greek 
word Gehenna seems to have been derived from the 
Hebrew word Ge Hinnom, or the valley of Hinnom : a 
small valley near J erusalem, where the Canaanites sacrificed 
children to Moloch, by making them pass through the fire, 
or burned them alive. A particular part of the valley was 
called Tophet, and it is supposed that was the particular 
part where the sacrifices were offered. These sacrifices 
have been described subtantially as follows : 

The image of Moloch was metallic, hollow, and, at the 
time of the sacrifices, heated. The arms were inclined and 
projected over a pit filled with burning combustibles. The 
children to be burned were placed upon these inclined 
arms, and of course rolled off to the pit of fire below. 
This was done amid a roar of drums and other sounding 
instruments to drown the shrieks and cries of the innocent 
sufferers. And because some musical instruments called 
tuph) or timbrils, were used, some have supposed the name 
Tophet was derived' from this. I incline to the opinion, 
however, that it was derived from a word or words, that 
literally signify " fire-kiln" or " fire-stove ;" as not only the 
more probable, but also the more appropriate and natural 
derivation. 

In the later periods of Jewish history, this valley of Hin- 
nom or Gehenna was used as the receptacle of the ca r 



28 A FUTURE LIFE. 

casses of dead animals and other offensive matter carried 
out from the City ; and, as a sanitary measure, fires were 
kept almost or quite constantly burning there. This fact, 
also, greatly assists us to a proper understanding of the gen- 
eral question. 

Our English word Hell has been derived from the Anglo- 
Saxon word helan — to cover or to hide; and in English 
literature of former days, you will find that the tiling or 
slating of houses, and the covering of books, was termed 
heling them. So this word, in its original significance, well 
corresponds with the Greek word Hades and the Hebrew 
word Sheol. 

Now, in view of the division of Hades by the Greeks and 
Jews into two parts, as already noticed, and in order to ex- 
press clearly the Jewish and Scriptural views of the unseen 
life, Prof. Townsend makes the following classification : 

" First, Hades, in which are the temporary abodes for 
all the dead, including the righteous and the unrighteous. 
Second, Paradise- Hades in which are the temporary resting- 
places of the righteous. Third, Gehenna- Hades, in which 
are the temporary prisons of the unrighteous. Fourth, 
Paradise-Proper, or the Heaven of Heavens, which will be 
the home of the righteous after the Judgment. Fifth, Ge- 
he?ina-Preper, into which are cast the unrighteous after the 
Judgment." 

As a matter of convenience in the discussion of the gen- 
eral subject, this classification is very proper; and it per- 
fectly accords with the views entertained, not only by mod- 
ern Christian teachers, but by the ancient Jews and Greeks 
as well ; withal, it is a conclusion legitimately drawn from 
the general teachings of the sacred Scriptures. But let it 
be understood that, in speaking in this place of Hades as be- 
ing divided into two parts, reference is had to condition, state 
of being, rather than to place or space. This latter may be 
included, but will come under notice at another time. 



A FUTURE LIFE. 21) 

It is proper to remark further, that Para >ise and Gchen- 
n -Hafes, as the temporary abodes of the righteous and 
the wicked, begin at the death of the body and end at the 
general judgment. Then Paradise and Gehenna- Proper be- 
gin after the general resurrection and judgment, and end 
rot at all. Hence, we read of death and Hell or Hades 
being destroyed. No more death, no temporary or inter- 
mediate existence — at least for man, but all fixed, perma- 
nent and eternal. 

Now, we have gained this much : that the Hebrew word 
She /, the Greek word Hades, and the English word Hell, 
as translated in our Bible, denote — 

i. The grave. As in Genesis, 37, 35, Jacob said, "I 
will go down into the grave (Sheol) mourning " 

2. Deep and dreadful sorrow! Psalms, 18,5: "The 
sorrows of Hell {Sheol) comp.issed me." 

3. The whole army of wicked spirits. "The gates of 
Hell shall not pre ail against it," etc.; and, 

4. The state and place of the lost. " In Hell, he lifted 
up his eyes," etc. Luke, 16, 23 "The wicked shall be 
turned into Hell." Psalms, 9, 17. 

Many other citations might be made to the same effect. 

In regard to the place of the finally lost, we have a de- 
scription in Revelations, 19 — 20, 20 — 10, and 21 — 8. The 
sum of which description is, "A lake which burnetii with 
fire and brimstone." 

Now, in view of this description, let us proceed a step 
further. ' 

The wordy£r<? is used in the Scriptures to denote — 

1. The holiness and justice of God and his displeasure 
with sinners. See Deuteronomy, 4, 24; Hebrews, 12, 19 ; 
and Nahum, 1, 6. 

2. It is used to symbolize the spirit of grace in its puri- 
fying influences, as in Isaiah, 31,9; Zachariah, 13, 9 ; Mal- 
achi, 3, 2 ; Matthew, 3, 11. 



30 A FUTURE LIFE. 

3. It denotes sore afflictions. Isaiah, 24, 15 ; 1 Peter, 1, 
17. Hence we often hear of the fires of afflictions. 

4. The Word of God. Jeremiah, 33, 29; 1 Corinthians, 
3,13. (Revealed by fire.) 

5. Ardent zeal — for or against the truth. Luke, 12, 49, 
where Christ saith, " I have come to set fire on earth." 

6. It is used to denote the torment of the lost : as in 
Deuteronomy, 32, 22 ; Isaiah, 33, 14 and 66, 24; Matthew, 
25,41; Mark, 9,44; Revelations, 14, to. 

The texts cited under each of these heads are but speci- 
mens to establish the position assumed. Othe'r texts of 
like character might be adduced. There are also other ac- 
ceptations in which the word fire is used in the Scriptures; 
but these will answer the present purpose. 

The question now comes up, is the word fire, in the in- 
stances cited, used in a figurative or literal sense ? which ? 
It is doubtful if we could any where find a man or woman 
of sound sense, and with any pretentions to learning, that 
would pretend to say, that in the first, second, third, fourth 
and fifth instances cited, the word is used in a literal sense. 
Of course it is not. It is in a figurative sense only that it 
is there used. Well, then, if it be used figuratively in five 
of the six cases cited, why should we regard it as literally 
used in the sixth, especially when the probabilities and 
proofs are as clear in the one case as in the other. Is there 
any thing in the laws of interpretation of language that re- 
quires or justifies us in doing so? I know of nothing. 
Whatever may or may not be signified by the " lake of fire ; " 
the "fire that is not quenched," and the "worm that clieth 
not," I must be permitted to maintain that it is not a literal 
lake, not a literal fire, or a literal worm. And while I be- 
lieve in the justice and certainty of future punishments, as 
fully as a man can believe that doctrine, at the same time 
I do not believe in misinterpretations and misapplications 
of the Sacred Scriptures. 



A FUTURE LIFE. 31 

If you ask, in what then does the punishment of the 
future consist, I reply : that part of the subject will be 
considered at another time, and will no doubt be found 
sufficiently appalling. 

But if at the present you will seriously consider the sug- 
gestions I have made in regard to Gehenna, or the valley 
of the son of Hinnom, consider the uses made of it : first, 
as a place for the sacrifice of children to Moloch by burn- 
ing them in the fire; then, as the receptacle of the bodies 
of malefactors who had been put to death, the bodies of dead 
animals, and of all manner of offal and filth from a large 
city; consider it ail — the fire kept constantly burning, the 
worms that preyed upon what the fire did not consume, 
the offensive, horrible and revolting character of the place, 
and then remember that place was referred to, time and 
again, to illustrate the condition and sufferings of lost souls ; 
and if the substance be always greater than the shadow, 
the thing signified greater than that which is used to repre- 
sent it, what a horrible condition must ours be, if, at the 
last, it be said to us, " Depart, I know you not ! " 

But, perhaps, you may say, all this, all I have stated, is 
general, and to a large extent indefinite as to the place of 
departed souls. I admit it. But there were preliminaries 
deemed necessary to a proper and and correct understand- 
ing of the matter. What I have given in regard to place 
has been drawn from the Scriptures, and is of a general 
character. Departed spirits, disembodied souls, are exis- 
tences ; existences imply space in which to exist ; also a 
particular part of space called place. It is not pretended 
they exist everywhere at the same time; hence they must 
be somewhere; or, in other words, if. they do not pervade 
all space, they must occupy some space; and that some 
space is, place, as a particular part in all space. They may 
be in one place, then, for aught we can tell, quick almost 
as thought be in another place; then still in another; yet 



32 A FUTURE LIFE. 

all the while, they are, and so long as they exist, must be 
in some place. Where is it ? Science does not inform us, 
philosophy cannot tell, and beyond what has been alluded 
to, the Bible does not inform us, except in an indirect and 
inferential way. 

And now, as I have occupied as much time as should be 
taken up with the discourse this evening, I propose, by the 
blessing of God, to continue a consideration of the subject 
at our next meeting, and then tell you what I think maybe 
justly and legitimately inferred from the general teachings 
of the Scriptures, and also from certain facts and 'phenom- 
ena connected with human history and experience. This, 
of course, will be a most intensely interesting branch of the 
subject. 

Meanwhile, I beg you will seriously, reverently and 
prayerfully reflect upon what I have now presented you, 
and familiarize these truths to your minds, that you may be 
the better prepared for that which may follow. And may 
God mercifully direct us in the way of truth and righteous- 
ness ! 



A FUTURE LIFE, 3S 



DISCOURSE IV. 

" But man dielh and ' wasteth away ; yea man giveth up 
the ghost, and where is he? " — Job, xiv: 10. 

I return to the subject of the last discourse with the pur- 
pose of inquiring a little further as to " Where is he ? " 

The late Rev. Dr. Charles B. Tippett, of Baltimore, once 
related to me a thrilling incident, of which I give the sub- 
stance : 

A large funeral procession entered one of the cemeteries 
of that city. The body to be buried was that of a wealthy, 
fashionable lady, and the mother of an interesting family. 
The grave was reached, the religious services performed, 
the coffin lowered and the grave filled. Slowly the com- 
pany moved off, but ere the most of them were beyond 
reach a piercing shriek was heard issuing from near the 
grave. A number of persons hastily turned back and 
found that the oldest daughter of the buried mother in a 
fit of despair had thrown herself across the newly made 
grave. Raising and attempting to comfort her, she would 
only reply, in wailing, bitter, tones, "Ohf if I knew where 
Mother had gone / If I only knew where Mother had 
gone / / " 

And, Brethren, what pangs have rent thousands of hearts 
on similar occasions and under similar doubt and gloom ! 
" Where is he ? " was a question in the days of Job, thou- 
sands of years ago. " Where is he ? " has been a question 
through all ages and in all generations from then till now, 
and " Where is he ? " is still a solemn, awful question. 



U A FUTURE LIFE. 

As we have already seen, the fact that he is, and that 
he is in the intermediate world, the place of departed 
spirits, has been Divinely revealed to us, and, so far as they 
can go, science and philosophy sustain the revealed truth, 
and from or by Revelation we learn further that in the place 
of departed spirits he is happy or he is miserable, according 
to the life he led while existing here as we now exist. This 
much we learn as to general truths and principles ; but how 
little we know as to particular cases. How hazardous it 
is to affirm positively that this, that or the other particular 
person died safely and is safe in a better land. " We have 
our opinions, and they may be correct, but opinions and 
assurances are not identical. We are assured that those 
who live right will die safely, but who can tell with cer- 
tainty what is the character of the inward life of another? 
I incline to the opinion that, being guided more perhaps 
by our sympathies than by our cool judgments, we often 
allow ourselves to speak too freely on subjects like this, 
and pronounce positively when it is impossible we should 
know with certainty the truth of what we affirm. This is a 
marked fault in many of the obituary notices we see in the 
papers, where the writers pronounce unqualifiedly this one 
or that one died and " went straight to heaven." Suppose 
they did, what mortal on this earth is authorized to say 
so ? " Oh, he was a Christian, and of course went to 
heaven." Very true, */"he were a Christian and died as a 
Christian, he went, not to heaven in the proper sense of 
that word, but to Paradise, where the dying Jesus said the 
penitent thief should be with him. But who on earth knows 
certainly whether this, that or the other particular man is a 
Christian indeed — a child of God, renewed in the spirit of 
his mind and sanctified by grace ? He may, so far as we 
can see, act before the world like a Christian, talk like a 
Christian, pray or preach pretty much as Christians do, 
yet all this may be simulated. How often has the world 



A FUTURE LIFE. 35 

been imposed upon in this matter, and it often happens the 
greater the knave the more wide-spread the imposition. 
We should, I think, do well to remember the Master's words, 
" Many will say unto me in that day, Lord, Lord, have we 
not prophesied in thy name ? and in thy name cast out 
devils ? and in thy name done many wonderful works ? 
Then will I profess unto them, I never knew you — depart /" 

Men's willingness to die is no sufficient proof of their 
readiness or preparedness, else those who commit suicide 
and those who under the gallows tell gaping crowds of 
their willingness to die and their bright hopes of heaven, 
might be regarded as best prepared of all. It were time, 
Brethren, such twaddle should be done with, and men look 
at this awful subject in the light of Scriptural teachings and 
common sense. These unauthorized and extravagant 
views and expressions have sufficiently reproached our holy 
religion, and corrupted public taste and morals already. 
Better be done with them. 

A copy of a printed sermon by Rev. H. N. (now Bishop) 
McTyeire lies before me. The subject is " The Interme- 
diate State," and the first sentence of the sermon is this : 
"No man has yet been saved in heaven; no one sent to 
hell." " These states and conditions," the writer adds, 
" will not be awarded till the judgment ; and it will not 
take place till the resurrection." If by heaven he means, 
as evidently he does, the final abode of the good, and by 
hell the gehe?iha, or the ge henna-hades, there is no doubt of 
the correctness of the statement. 

Then, as we have already seen, the Scriptural reply to the 
question " Where is he ? " is, he is in Hades or Helan, the 
place of departed spirits; if good, he is in paradise-hadt s ; 
if bad, ge henna-hades. But where are they — where these 
hades ? I do not know. Reason does not tell me, phi- 
losophy does not tell me, science is dumb, nor does it pre- 
tend to speak, and the Bible does not tell me. And yet 



36 A FUTURE LIFE. 

reason, philosophy, human experience and the Bible, each 
affords some feeble rays or glimmerings of light by the aid 
of which we may draw some interesting inferences and 
reach some very probable conclusions. Let us see. There 
has long been a widely prevalent belief in the Christian 
world that the souls of departed saints were permitted to 
revisit the -earth and in some way or other minister to 
those who shall be heirs of salvation, and in the last verse 
of the first chapter of the epistle to the Hebrews, there is a 
declaration to the effect that angels are ministering spirits; 
but the question remains whether by the word angels, as 
used in that connection, allusion is made to disembodied 
spirits who were once in the flesh ? A careful examination 
of the- word, as used in different places of the Bible, reveals 
the fact that it (the word angel) means a messenger, usually 
one sent of God, and is applied sometimes to celestial some- 
times to terrestrial beings. Sometimes the term is applied to 
Christ as the Angel or Messenger of the Covenant. Then in 
Revelations itis applied severally to the ministers of the Seven 
Churches in Asia. Then, again, it seems to have been ap- 
plied to any means whatever by which God was to execute 
his judgments. And finally, in Matthew, xxv: 41, we read 
of the Devil and his angels. So we see the word is vari- 
ously applied. 

In the first chapter of the Epistle to the Hebrews, the 
writer argues the Divinity of our Lord, and declares he was 
made so much better than the angels, that all the angels of 
God should worship Him as over all. And of these angels 
he saith, " Who maketh his angels spirits and his minis- 
ters a flame- of fire;" and finally declares these angels are all 
ministering spirits sent forth to minister to them who shall 
be heirs of salvation. 

Now, the last verse of this chapter — " are they not all 
ministering spirits," etc., has been much relied on to favor 
the doctrine of the ministration of departed saints. But the 



A FUTURE LIFE. 37 

value of this depends altogether on the sense in which the 
word angel is used in the chapter. As the word signifies 
messengers, it may be used in reference to all the means by 
which God executes his providences. But if not in refer- 
ence to all, then which ? " He maketh his angels spirits 
and his ministers a flame of fire" is the reading. Hosv 
shall we understand it ? as it stands, or otherwise ? Does 
it mean he makes spirits of angels, or messengers, or that 
he makes spirits to be his messengers ? Then is it that 
he makes his ministers a flame or as a flame of fire, or 
makes a flame of fire his ministers ? Take it as you will, 
it still leaves us in doubt as to whether these spirits ever be- 
longed to earth. No light, therefore, is thrown, directly 
on the subject by the passage so often quoted, as it is clear 
that what is meant by angels in one part of the chapter is 
also meant in each place where the word occurs. So, if 
the souls of those who once lived on earth revisit and min- 
ister to those now alive, we must find the proof elsewhere 
than in this chapter. 

In their accounts of the transfiguration Matthew and 
Mark say there appeared Moses and Elias, and they were 
talking with Jesus. Luke says, " Behold, there talked 
two men with him, which were Moses and Elias. " Now, 
observe, nothing is said or intimated as to whence these 
two men came. Simply " they appeared. " The very lan- 
guage we would naturally use in reference to one who was 
present but previously unseen. Hence, he appeared, be- 
came visible and was audible. This is suggestive. 

The angel which showed John the wondrous things spo- 
ken of in the twenty-second chapter of Revelations, and 
whom John fell down to worship said, "See thou do it not, 
for I am thy fellow-servant and of thy brethren, the prophets, 
and of them which keep the sayings of this book. " Three 
clear cases, these, of the spirits of the departed returning to 
earth, or rather manifesting themselves on earth. Whence 



38 A FUTURE LIFE. 

they came we are not informed, nor is there in the history 
of the case anything contrary to the supposition that they 
may have been near the earth all the while, though invisible 
to mortal eyes. 

There are also frequent allusions in the Bible to ordi- 
narily unseen intelligences which have their abode some- 
where, and seem to be familiar with the intermediate world 
and also have some knowledge of, and connection with this. 
In other instances mortals here seem to have been permitted 
a glance — a momentary sight of the intermediate world, as 
may have been the case when Jacob had that wondrous 
vision that led him to exclaim, " How dreadful is this place ! 
This is none other than the house of God and the gate of 
heaven." And on the borders of that world it may have 
been, and most likely was, that Elisha stood when he wit- 
nessed the translation of Elijah. And on the same borders 
it may have been that he and his servant stood at Dothan, 
when, in answer to his prayer, the eyes of his frightened 
servant were opened, and he saw the mountains full of what 
to him seemed to be horses and chariots of fire around 
about Elisha. And it may have been from the portals of 
that world that the voice was heard at the baptism of Jesus, 
and again at the transfiguration. Those portals were 
opened to the sight of the dying Stephen, who joyously 
declared the fact amid a shower of death -dealing stones; 
and, as I firmly believe, the same portals have been opened 
to thousands of God's dear children, who, ere they had 
quite left this world, were permitted to have a glorious view 
of that intermediate world, see some of its inhabitants, and 
hear the music of their sweet songs. To such instances 
allusion was made in a previous discourse, and perhaps it 
is not necessary that I add more. 

But there is another side to this question. We read of the 
Devil and his angels. The Bible distinctly recognizes not 
merely the existence and antagonism of good and evil — rec* 



A FUTURE LIFE, 39 

ognizes them not merely as antagonistic principles of forces 
but also recognizes the existence and supervision of a living 
God, from whom all good is derived, and the existence of 
a personal Devil, the Father of Lies, a designation, let me 
remark, under which may be classified all wrong, and 
whence proceeds all evil. It is all a lie. Though its 
existence and frequent recurrence is a fact, yet its nature 
and principle is a lie, proceeding from the Father of Lies. 
This Father of Lies has his angels, among whom are those 
who kept not their first estate, but were cast down to Hades, 
and reserved in chains of darkness until the judgment of 
the great day. Observe : According to St. Jude they left 
their habitation. Peter says, were cast down to hell — 
Hades — and both say they are under chains of darkness 
reserved unto judgment. These are not supposed to have 
been habitants of mortal bodies like ours. Then the Savior, 
in his account of the final judgment, as given in the 
twenty-fifth chapter of Matthew, says the cursed — the 
finally impenitent among the children of men — shall go 
away into everlasting fire prepared for the Devil and his 
angels. 

Now, taking the sum of the Bible teachings on the sub- 
ject, we find it to be about this : The souls of men when 
this life is ended pass into Hades or the place of departed 
spirits; the good into pleasantness or Paradise, as theTep- 
resentative of Heaven, their final and eternal abode; the bad 
into Gehenna, as the representative of their everlasting 
abode. Into these final abodes they are to enter after 
the resurrection and last judgment. 

But, as the probabilities are that those in Paradise are 
made to be ministering spirits to execute the Divine will, so 
the probabilities are that those in Gehenna are made to be 
ministers of the Father of Lies, to execute so far as possible 
his will. The first, like their Divine Master, delighted to 
do the will of God while here, hence it is presumable they 



40 A FUTURE LIFE. 

delight to do it there. The others served the Wicked One 
of choice while here ; there they may have to serve him 
through dire necessity. As every good and perfect gift 
cometh down from the Father of Lights, and as these have 
passed their probationary states, it is not to be supposed 
they retain any love or desire ior good, or have any affilia- 
tion or sympathy with or for that which is good ; and being 
evil and evil only, they are fit subjects for doing the will of 
him they served while on earth. Hence we read of war 
between Michael and his angels, and the Dragon or Devil 
and his angels ; and the messenger or angel that, came to 
Daniel, after his full three weeks of fasting and prayer, said, 
" Thy words were heard from the first, and I am come 
for (or because of ) thy words. But the Prince of the king- 
dom of Persia withstood me one and twenty days ; but lo ! 
Michael, one of the chief princes, came to help me," etc. 
A conflict, this, between spiritual existences, between angels. 
This Michael also contended with the Devil about the body 
of Moses. • Now, if the souls of the departed participate 
in such conflicts, and the probabilities are that they do, 
then both the good and the bad are respectively employed 
in executing the will of the Master they served while on 
earth; one party working good, the other working evil ; one 
protecting and defending, the other seeking to pull down 
and ruin. Their to a large extent, this world is the theater 
of their operations, and we mortals are the objects of their 
interest; one party to help the other to hinder; one 
by the action of mind upon mind and the communion 
of spirit with spirit, to suggest, to strengthen, to encour- 
age and comfort in all that is good ; the other in all that 
is evil. One to help us to heaven, the other to lead us to 
perdition! 

I do not say this is certainly so, but I do say such are 
the probabilities in the case, and the probabilities are as 
strong on the one side as on the other. If the souls of the 



A FUTURE LIFE. 41 

departed minister to us for good, so the souls of the de- 
parted may minister to us for evil. " The angel of the 
Lord encampeth about them that fear him," and the angel 
of the Wicked One may do likewise. 

If the foregoing suppositions be accepted, they lead to 
the following conclusions : i. That Paradise and Gehenna 
were used to denote conditions rather than place in Hades. 
But as every state or condition of conscious existence must 
have some part of space or some place in which to exist, 
and as there can be no reasonable objection to the suppo- 
sition that a disembodied spirit may pass from place to 
place with the celerity of an electric flash, they may be here, 
there, yonder, anywhere the great I Am may permit, and 
still be in Hades. Then Hades is wherever they are. 

These views and those of the preceding discourse are 
directly or indirectly taught in the Scriptures, and, as I will 
hereafter show, neither science nor philosophy have any 
valid objection to present against them. 

It may be objected that " these conclusions do not sat- 
isfy the longings of the human heart, in that they leave our 
loved and lost ones in an uncertain condition, wandering, it 
may be, indefinitely through space, and this does not fill 
our desires nor altogether satisfy our feelings." 

I reply : i. These things are not to be determined by 
human desires, sympathies or feelings of any kind, but by 
the teachings of infallible truth. 

2. The disembodied souls of the good are where Jesus 
was, and to him has been given all power in heaven and 
on earth. They are his, they are with him, under his 
care and in his keeping ; they have all the rest, all the 
bliss, all the happiness their capacities will allow. After 
the reunion of soul and body their capacities may be greatly 
enlarged. But be that as it may, their bliss is, and will 
ever remain, full and complete. What more could we ask ? 
They are with Jesus ; let him send them to minister to us 



42 A FUTURE LIFE. 

or to others. Send them to this or to other worlds ; send 
them where and when and as he will. He watches over 
them ; they are safe, they are blessed in the presence and 
love of him in whose presence is fullness of joy, and at 
whose right-hand are. pleasures forevermore. Then let no 
murmuring thoughts arise. Let us thank God they are 
safe, and humbly seek to follow on, that our state may be 
like theirs. 

In concluding this discourse let me remark that, having 
gone thus far, I purpose, by the blessing of God, to con- 
tinue, and in subsequent discourses consider trie teach- 
ings of the Scriptures in regard to a general resurrection of 
the dead, a final judgment, and the world beyond, giving 
particular attention to what is taught in regard to both the 
righteous and the wicked, and the duration or perpetuity 
of the states, when death and Hades shall have been de- 
stroyed. 

And now unto, etc. 



A FUTURE LIFE. 43 



DISCOURSE V. 

" But man dieih and wasieth away; yea, man giveth up 
the ghost and where is he 9" — Job, xiv: 10. 

There are yet a number of questions connected with the 
intermediate state or world, some of which had perhaps 
better be considered before we pass to a discussion of the 
doctrine of a general judgment. And I notice, first, one 
which may have been in the minds of some here present 
who listened to the last discourse. 

It is this : If, as maintained, the place of all departed 
spirits be designated by the term Hades, and if we accept 
the Greek and Jewish view as to the division into Paradise, 
and Gehenna Ha res, and yet the probability of the hab- 
itants of both being messengers to men on earth, some for 
good and some for evil, then how are we to understand the 
declaration in the 16th chapter of Luke, "There is a 
great gulf fised. So that they which would pass from hence 
to you cannot, neither can they pass to us that would come 
from thence." 

Let us try to meet the question fairly. If the narrative 
concerning the rich man and Lazarus be not a veritable 
history, as many contend, then it is a parable, and as a 
parable, illustrative of something that had occurred, or 
might occur. So in neither case is the question affected 
as to the doctrine taught. 

Observe : The rich man died, was buried, and in hell 
(Hades) he lifted up his eyes and saw Abraham afar off 
and Lazarus in his bosom. Now, the first question is, does 



44 A FUTURE LIFE. 

the phrase " afar off," as here used, refer to distance liter- 
ally or to moral status ? Sinners on earth are said to be 
far from God, yet God is omnipresent ; hence, the far off 
must refer to moral character. May not this be the mean- 
ing in the case under notice ? Then there is a great gulf — 
literally a chasm between the parties — an insuperable, an 
impassable barrier. What is it ? What can it be else than 
the moral condition of the parties ? This would fix a bar- 
rier whether there were or were not anything else. It 
seems altogether sufficient in itself to meet all the require- 
ments of the case. The moral condition and relation 
would utterly prevent one party from experiencing the 
pains of the other, and equally prevent the latter enjoying 
the bliss of tiie former. 

If this view be accepted, then the difficulty is removed ; 
and besides there is a strong if not an entirely conclusive 
argument in favor of the perpetuity and endlessness of the 
condition of the parties respectively. It clearly intimates, 
•and at least indirectly asserts, that in that particular state 
of being there is no moral change from bad to good nor 
from good to bad. And taking this in connection with 
our Lord's declaration in regard to such as sin against the 
Holy Ghost not obtaining forgiveness, either in this world 
or in the world to come, there is, so far as I can see, no 
just grounds for supposing that such a change can ever 
take place beyond the present life. For if the sin against 
the Holy Ghost consist, as I suppose it does, in a persist- 
ent resistance of his influence, there can be no forgiveness 
in this world to those that resist, as it is only by his influ- 
ence that we are enabled to repent, believe and obey, or 
feel the desire to do so ; and there is no word, hint or 
intimation in the- Divine Word that any offer of repentance 
is made elsewhere than during the present life. 

But it is often asked, did not Christ descend to Hades 
and preach to the spirits in prison ? and if so, why should it 



A FUTURE LIFE. 45 

have been done if not to give them a chance for repent- 
ance? 

This is a question that has long agitated the Christian 
world, and deserves serious attention. That our blessed 
Saviour was in Paradise between the time of the crucifixion 
and resurrection, is perhaps doubted by none who accept 
the teaching of the Scriptures; but that he preached to 
spirits in prison while there, is another and a very different 
question, and one that is by no means clear. 

The text usually quoted and relied on, to sustain the 
doctrine taught on the subject, is in the First Epistle of 
Peter, chapter iii, verse 19, which, in connection with the 
18th and 20th verses, reads thus : 

" For Christ also once suffered for sins; the just for the 
unjust, that he might bring us to God ; being put to death 
in the flesh, but quickened by the Spirit ; by which also he 
went and preached unto the spirits in prison, which some- 
time were disobedient, when once the long suffering of 
God waited in the days of Noah while the ark was pre- 
paring," etc. 

Now, let us first analyze this text, in order, if possible, to get 
at its true meaning ; then we may notice some of the modes 
by which it has been sought to be interpreted : " Christ 
once suffered for sin;" he, " the just, suffered for the unjust." 
How ? " Being put to death in the flesh (body), but quick- 
ened (made alive again) by the Spirit; by which — " By 
what ? By that Spirit which quickened or made alive his 
dead body. The relative " which " evidently relates to 
u Spirit " for its antecedent, and the meaning is, by which 
Spirit " he went and preached." To whom ? To "the spirits 
in prison." Note the definite article, the spirits. What 
spirits ? Those " who were sometime disobedient." When ? 
" When the long suffering of God waited in the days of 
Noah," and those particular days " while the ark was pre- 
paring," or being prepared. So we see that both the par- 



46 A FUTURE LIFE. 

ticular time and the particular spirits are designated. I do 
not see how any one could reasonably object to this analysis. 
If this be not accepted as the meaning, it might be very 
difficult, if not impossible, to affix to it any satisfactory mean- 
ing at all. 

Three different modes of interpretation have been given 
the passage : i. That Christ descended into hell (Hades) 
and there preached to the antediluvians ; that such as then 
and there accepted the proffered conditions might be de- 
livered; and, as I understand it, on this assumption is 
founded, in part, the doctrine of purgatory. 

But let it be noted, r. It is not stated what was preached ; 
not stated or intimated that he then and there offered re- 
pentance and remission of sins; and before his crucifixion 
he had expressly taught us to believe there was an impass- 
able gulf between the good and the bad there — between 
those in Paradise and those in Gehenna (Hades). In view 
of this, if he did go to the place of departed spirits and pro- 
claim himself as the true Messiah, we may well infer the 
effect would have been to heighten the joy of those who had 
believed on him, and at the same time fix more indelibly a 
sense of condemnation in those who had rejected him. 
This or a similar conclusion we are bound to accept, if we 
assume that he preached there, and that there is an impass- 
able gulf between the parties. 

A second theory may be briefly stated thus : Christ, by 
the Spirit that raised his body from the dead, the same 
Spirit that strove with sinners in the days of Noah, preached 
to those sinnners, and they being disobedient are now in 
prison. There is plausibility in this. But, as I think, a 
third theory comes nearer the truth. It may be stated sub- 
stantially in the following words : That the Spirit of God 
did strive with the antedliuvians we have positive proof. 
That they, or a majority of them, were disobedient, is also 
clear. Being disobedient, their destruction was declared 



A FUTURE LIFE. 47 

ere Noah commenced to build the Ark. Before that they 
had been convicted, condemned and sentenced, because of 
their disobedience, and from the time of that sentence they 
might justly be regarded as prisoners under sentence await- 
ing execution. Yet such was the long suffering of God. 
they were still permitted to be preached to by Noah even 
while under this condemnation and sentence, and those of 
them, if any, who believed and accepted the preaching of 
a Saviour to come, were no doubt forgiven and their souls 
saved, while the bodies were drowned. They were legally in 
prison, but with a gracious offer of repentance and salva- 
tion through the Spirit. I incline to this as the true inter- 
pretation, but have no quarrel with those who may think 
differently. So neither in this nor in any other text in the 
Bible, do I find anything to justify me in the assumption 
or the supposition that the offer of repentance is, or ever 
will be made to sinners except while in this life. On the 
contrary, all that I do learn on the subject, from Bible teach- 
ing, points in a directly opposite direction. And further, 
although I have examined arguments, assumptions and 
theories by the multitude in opposition to this view, I can- 
didly avow I have never yet met with- one which was not 
more or less faulty, and as such, insufficient to satisfy an 
honest, intelligent and unbiased mind. 

But as this part of the subject may be placed under 
close review further on in these discourses, I leave it for 
the present and turn to another question ; one that has per- 
plexed, and still perplexes, many a mind. It is one that 
grows out of and appeals to our sympathies rather than to 
our sober reason, and may be expressed thus : How is it 
possible a mother or father could be happy knowing their 
children were in perdition, or children in heaven and their 
parents in suffering, or brothers or sisters or any who real- 
ized the tender and strong ties of nature? This gives the 
idea ; and great indeed has been, and still is, the stress laid 



48 A FUTURE LIFE. 

upon it. It appeals to the deepest and most tender and 
delicate sensibilities of our nature. There is, perhaps, no 
tie on earth so strong as that which binds a mother to her 
children ; and this forms the main and almost the only plea 
of all those who dehy or profess to disbelieve the doctrine 
of future punishment. . The doctrine, they say, outrages 
the best feelings of our nature, and at the same time repre- 
sents God as a revengeful and vindictive tyrant, instead of 
a God of love and mercy as he is. 

The last part of this objection I may notice at length in 
a subsequent discourse. Let us now direct our attention 
to the first part r and before proceeding further it were per- 
haps best to consult the Divine Word and thence take our 
bearings. 

On one occasion the Sadducees, who were materialists 
denying the existence of angel or spirit, presented a case 
wherein seven men had successively been the husband of 
the same woman, she outliving them all, and then they 
challenged the Great Master to say whose wife she should 
be in the resurrection, " for they all had her." Now, hear 
his reply : " Ye do err (said he), not knowing the Scrip- 
tures nor the power of God ; for in the resurrection they 
neither marry nor are given in marriage, but are as the 
angels of God in heaven." 

Does not this fully authorize us to conclude there are no 
marital ties among the departed ? and if no such ties, then 
no basis on which such ties exist, and that in respect to 
such jl^ies the nature is entirely changed ? What else can we 
make of it ? Marital, and we might say the same of parental 
and filial ties, together with the passions and propensities 
on which they rest, belong to earth. They are necessary 
to the lawful and healthful perpetuation and well-being of 
the race; but when the Saviour says they are as the angels 
of God in heaven, may we not infer they are free from those 
passions or propensities on which such ties are based ? 



A FUTURE LIFE. 49 

Perhaps you are ready to say that the rich man in perdition 
expressed a concern for his five brethren still on earth, and 
desired they should be warned lest they come to that place 
of torment. So he did; but it is by no means certain that 
the desire did not arise from an apprehension they might, 
if there, increase his torment rather than from any concern 
as to their spiritual welfare. Looking at the case in all the 
aspects presented and suggested, it is very difficult to sup- 
pose him influenced by a desire for their salvation, as such 
desires whether for ourselves or others, come from God, 
being awakened in us by the Holy Spirit. 

Again: At one time Jesus was teaching a multitude, and 
one said to him, " Behold thy mother and thy brethren 
stand without desiring to speak with thee." He answered, 
" Who is my mother ? and who are my brethren ? And he 
stretched forth his hand toward his disciples and said, 
Behold my mother and my brethren ! For whosoever shall 
do the will of my Father, which is in heaven, the same is 
my brother and sister and mother." 

This is a remarkable passage. How shall we understand 
it ? It is clear that no man, even here on earth, who does 
the will of the Father, is brotherless. Jesus says, he is 
my brother. No woman who does that will is brotherless 
or childless. Jesus says, she is my sister, or my mother. 
What then ? Is not the inference legitimate that the ties 
that bind the Christian to Christ are stronger than all other 
ties — agreeably to his own saying, " He that loveth father 
or mother more than me is not worthy of me ?" 

This being so here on earth, may we not reasonably 
infer that the disembodied spirits in Paradise, being freed 
from all that is of earth earthly ; freed from all those pas- 
sions, propensities and appetites that belonged to the flesh 
rather than to the spirit, find in Christ, through Christ and 
from Christ, their every want supplied ? Is he not all and 
in all to them; their natures so purified as that they desire 



50 A FUTURE LIFE. 

no more ; their wills lost or absorbed by his will, and their 
highest and whole delight being to do his will ? Is not all 
this a just and fair inference from the quotations made 
and from the general teaching of the Scriptures ? 

Besides, what assurance have we that marital and paren- 
tal affections extend beyond the present life ? They are 
necessary here ; but are they necessary there ? They be- 
long to this life ; but what proof have we that they belong 
to the life to come ? If any think there be such proof, 
let them adduce it. We may desire and feel like they be- 
long there as well as here; but the argument is not with 
desires and feelings ; nor does it rest on these. We may 
not be able to understand how we could be bereft of these 
affections and propensities ; neither do we understand how 
we can exist out of the body, as " it doth not appear (to us) 
what we shall be." Now, we " see through a glass darkly ; 
then face to face." Now, we know in part only. I do not 
say these propensities will certainly cease with the present 
life — hope they do not. Still, I have no positive assurance 
from the Divine teaching that they belong elsewhere than 
to the present life. The resurrected body will be a spiritual 
body, suited to the purified soul ; but we cannot estimate 
what gain or loss there may be in the change from cor- 
ruptible to incorruption, and from mortality to immor- 
tality. 

Further : No one supposes otherwise than that a soul in 
Paradise is pure and holy, cleansed from all iniquity and 
impurity; and that a soul in Perdition is devoid of all 
purity, all goodness — bad, and bad only. If this be so, 
how is it possible for us to even imagine any affiliation or 
sympathy between the two ? They are perfectly antipodal 
and utterly irreconcilable. No element, faculty or power 
in either that finds a correspondence in the other ; they can 
therefore only remain in most perfect antagonism, and 
this, too, because of their essential natures and character- 



A FUTURE LIFE. 61 

istics, irrespective of any or all previous correspondence or 
relationship. 

I can understand how the redeemed mother or father, or 
child, or brothers and sisters, or life-long friends on earth, 
may hail each other, happy in the blessed world, and re- 
joice over them, even more than over others — all, however, 
subordinate to the superior love of Christ — but I cannot 
understand how a pure and holy intelligence may be made 
unhappy by a clear perception of. manifested justice and 
mercy ; and a clear perception of these, so far as they re- 
late to themselves, all the saved may well be supposed to 
have. Loving God supremely, as they all do, they rejoice 
in all his works and ways. After all, justice is but the 
extreme of mercy; and the separation of the bad is mercy 
to the good. If, therefore, the punishment of the bad be 
right, be an act of justice, it can cause no pain to those 
whose perception and sense of right are clear, full and cor- 
rect. Partakers of the Divine nature, assimilating to that 
nature, they are in perfect harmony with that nature in all 
its manifestations. 

It is a well-known fact that even here, with all our imper- 
fections, the clearer and keener our perceptions, and the 
higher our regard for what is just and right and pure and 
good, the greater is our abhorence of wrong and the less 
our sympathy with wrong-doers, be they who they may. 
The more intelligent and holy the mother, the more readily 
does she submit, when, in the present life, a son is called 
upon to suffer a just penalty. It is the gross and ignorant 
nature that cannot see or appreciate the necessity for pro- 
tecting society against the lawless, nor feel it is right the 
guilty should suffer ; and from this we may infer what will 
be the case when coarseness and ignorance shall have been 
done away. 

If those in Paradise cannot be happy if earthly friends or 
relatives be in Perdition, can they be happy there while know- 



62 A FUTURE LIFE. 

ing their children and friends, here on earth, are living in sin, 
on their way to Perdition? The subject is beset with diffi- 
culties on every side; and we must live by faith in the 
Word of God which assures us that whatever else may or 
may not be, there all tears shall be wiped away, neither 
shall we sorrow any more. 

Some other points connected with the subject will be 
passed under review in subsequent discourses ; the present 
must now be closed 



A FUTURE LIFE. 5S 



DISCOURSE VI. 

" He hath appointed a day in the which he will judge the 
world in righteousness" 

Before proceeding to the consideration of the subjecjt 
proposed for the evening, it may be well to make a partial 
summing up of what has gone before : 

i. We have seen that the Scriptures clearly teach that 
the soul of man is something distinct and separable from 
the body, and may exist in a separate state ; and we have 
also seen that the most cultivated and advanced among 
scientists agree with this teaching ; and some of them claim 
the position can be demonstrated on purely physiological 
principles. 

2. We have seen that according to a favorite dogma of 
both materialism and atheism, nothing once existing in the 
universe can ever be lost from it, but in some form or other, 
under some conditions or other, must continue to exist. 
Personal identity and personal consciousness, not to men- 
tion other things, are, so far as we can see, essential char- 
acteristics of the living man; and as these do not remain 
with the dead body, and yet must exist, they exist in the 
disembodied soul ; therefore, that disembodied soul must 
have a conscious existence, as the Scriptures teach. 

3. We then inquired as to the teaching of the Scriptures 
in regard to the abodes and condition of disembodied souls 
in the intermediary state between the death of the body 
and the general judgment, and found that the words used 
in reference to this state, though all variously translated, in 



54 A FUTURE LIFE. 

their original significance, meant " covered, hidden, un- 
seen," etc. 

It was also noted that both the ancient Greeks and Jews 
regarded Hades, or the place of departed spirits, as consist- 
ing of two parts, which they called Paradise and Gehenna, 
and that this doctrine was entertained and inculcated in 
the time of our Lord, and neither by word nor hint did he 
intimate that it was incorrect; on the contrary, to some 
extent conformed his language thereto. The doctrine, 
therefore, has been, and still is, maintained by the Christ- 
ian world generally. 

We come now to consider the teachings of the Bible in 
regard to a general and final judgment. 

In this, and in the two preceding discourses, we leave 
science behind; it had granted us all we asked or desired, 
but on the points subsequently discussed and yet to be dis- 
cussed it has not a word to say either for or against, and 
what we learn beyond must be a matter of revelation. 

Then, I remark first : there is, perhaps, no doctrine 
taught in the New Testament with more distinctness, clear- 
ness and force than is that of a general judgment, and 
Massillon has well said, 

" It was the image, ever present to their minds, of that 
terrible day which rendered the first believers patient under 
persecution, delighted under sufferings, and illustrious un- 
der injury and reproach. * * * In the happy days of 
the Church, it would have been considered as renouncing 
faith not to have longed for the coming of the Lord. The 
consolation of those first disciples of faith was in looking 
forward to it ; and the apostles were obliged even to mod- 
erate, on that point, the holy eagerness of believers ; and 
at present the Church finds itself under the necessity of 
employing the whole terror of our ministry, in order to re- 
call its remembrance to Christians, and the whole fruit of 
our discourses is confined to making it dreaded." 



A FUTURE LIFE, 55 

This is as true now as it was more than one hundred and 
fifty years ago, when the good Bishop of Clermont wrote 
it. Bat little is said or written now about a general judg- 
ment. It is seldom more than barely alluded to in the 
pulpit; and now, as then, it is not loved, not longed for; 
simply dreaded, hence avoided. Did men live strong in 
faith, and near to God, this would not be as it is. They 
would look and long and pray for the coming of the Lord; 
and when they read, " Behold, I come quickly," their 
hearts would joyously reply, " Even so. Come, Lord 
Jesus." 

The doctrine of a general and final judgment pervades 
the New Testament from beginning to end. It may be suffi- 
cient, however, to note specially no more than three promi- 
nent instances. 

i. As recorded in the 25th chapter of Matthew, the 
great Master himself teaches us the Son of Man shall come 
in his glory with all his holy angels, sit upon the throne of 
his glory, and before him shall be gathered all nations; and 
he shall separate them one from another, as a shepherd 
divideth his sheep from the goats ; and set the sheep on 
his right-hand, and say unto them, " Come, ye blessed of 
my father, inherit a kingdom prepared for you from the 
foundation of the world;" to the goats, on the left, he will 
say, " Depart, ye cursed, into everlasting fire, prepared for 
the Devil and his angels." And these shall go away into 
everlasting punishment ; but the righteous unto life eter- 
nal. 

2. In his second letter to the Church, at Thessalonica, St. 
Paul says, " The Lord Jesus shall be revealed from 
heaven with his mighty angels, in flaming fire, taking ven- 
geance on them that know not God, and that obey not 
the gospel of our Lord Jesus Christ ; who shall be pun- 
ished with everlasting destruction from the presence of the 
Lord, and from the glory of his power; when he shall 



56 A FUTURE LIFE. 

come to be glorified in his saints, and to be admired in all 
them that believe in that day." 

3. In that wonderful vision revealed to John in the Isle 
of Patmos, in which the history of the Church, for ages and 
ages, centuries after centuries, had passed before him as a 
grand panorama, after the close of the great battle of 
Armageddon, at which a mighty .anti-Christian confederacy 
was overthrown ; after the thousand years of peace had 
passed, and after another great anti- Christian confederacy 
had been formed and destroyed — after all were passed, 
then he saw a great white throne, and him that sat on it ; 
and he saw the dead, small and great, stand before God; 
the sea gave up the dead that were in it ; death and Hades, 
or hell, delivered up the dead, that were in them ; and all 
the dead were judged according to their works; then he 
saw death and hell, and whosoever was not written in 
the book of life, was cast into a lake of fire. 

Now, it is clear, all these citations refer to the same 
event; and each makes it plain that the event is to occur 
at the end of all human probation. 

In the text, it is said God hath appointed a day, a par- 
ticular period in the history of his moral government, when 
he will judge the world; judge it in righteousness or right- 
wiseness — on the principles of true wisdom, justice, truth 
and mercy ; judge it by that Man whom he ordained, whom 
he raised from the dead, and by the raising of whom, as- 
surance of this great fact has been given to all men. So 
much for the Bible teaching on the subject. 

In noticing the subject further, it may be well to note 
that the normal state of man is one in which soul and body 
are united ; hence, when we consider or speak of a body 
without a soul, or of a ^-embodied spirit, we always re- 
gard it as abnormal. The idea of imperfectness is con- 
nected with and expressed by the terms themselves ; 
hence, the Scriptures teach a resurrection of the body and 



A FUTURE LIFE. 67 

a re-embodiment of the soul — a reunion of the two. But 
a place or state adapted to ^-embodied souls may be ill 
adapted to the same souls when re-embodied. So we may well 
infer that the final resting-place of both the righteous and 
the wicked will be distinctly different from that of their in- 
termediate state. And so I think the Bible teaches. And 
this other state is experienced after the resurrection of the 
body and final judgment. I say, final judgment ', as the 
normal sequence of any system of legislation, if brought to 
a peaceful termination, and all accomplished that was in- 
tended, must be an impartial investigation into the conduct 
of all interested. It is, therefore, not unreasonable to say 
that the nature of man, the character of God, and the con- 
stitution of Divine government, are such as to render it ab- 
solutely certain that God's legislation over humanity will be 
followed by such an exhibition as that set forth in the Scrip- 
tures referred to above. 

It is not to be supposed, however, that such a judgment 
is at all necessary to the authority of Divine decision, nor 
to secure a righteous sentence from the Judge ; nor yet is 
it necessary to make known to the individual judged the 
justice of the sentence awarded him, whether it be of con- 
demnation or approval. All this could as easily be done 
in private as in public. But all these aside; a general 
judgment may be necessary to manifest the true character 
of each individual to all his fellow-creatures. Men have 
been formed for society ; they influence each other, and 
are often widely mistaken in each other's real character ; 
supposing some to be good, when in heart they are really 
bad, and some to be bad, while in reality they are good ; 
and but for such a public manifestation, as I suppose will 
be made at the judgment, men might never understand the 
ways of God to man. 

As I have stated in a previous discourse, men know very- 
little as to the real inward character of rach other. Many 



53 A FUTURE LIFE. 

there may be who pass from earth leaving the impression 
on the minds of friends that they have gone to Paradise, 
when the fact may be far otherwise ; and many there may 
be who go safely, but were not regarded by their fellows as 
Christians at all. " The Lord seeth not as men see ; men 
look on the outward appearance, the Lord looketh on the 
heart." We may, therefore, conclude that to maivfest the 
righteous judgment of God, it is necessary that the judg- 
ment of every man should be public ; and in order to this, 
that judgment should be general, as the Scriptures teach. 

But you will please note, that it does not pertain to this 
discourse to argue the moral necessity, much less the jus- 
tice of a general judgment, nor of the rewards which are 
said to follow. The present object is to consider the fact 
as revealed in the Scriptures. With this understanding, it 
is proper that we now notice some of the particulars con- 
nected therewith. 

i. John saw " a great white throne : " " throne," the 
emblem of power; "great," denotive of great power ; 
" white," the emblem of purity, great power, pure and holy. 
He saw him that sat thereon ; " from whose face the earth 
and the heaven fled away." Compared with him, these 
were as nothing. He saw the dead, small and great, stand 
before God; and the books were opened, and another 
book was opened, which was the book of life; and the 
dead were judged out of those things which were written 
in the books, according to their works ; and the sea gave 
up the dead which were in it ; and death and hell (Hades) 
delivered up the dead which were in them. 

In the 15th chapter of 1 Corinthians, it is said: "We 
shall not all sleep, but shall all be changed, in a moment, 
in the twinkling of an eye, at the last trump; for the trum- 
pet shall sound, and the dead shall be raised, and we shall 
be changed." Connect this with the above, and add what 
Christ says, as recorded in the 25th chapter of Matthew, 



A FUTURE LIFE. 59 

and we have the sum of the matter as to the subjects of 
the judgment. All men of every age, condition and coun- 
try— 

2. They are to be judged out of the things written in the 
opened books. What are they ? The late Dr. Winans, in 
an able discourse on the subject, says, " By the books, we 
understand the various dispensations of grace and law un- 
der which men have lived; and by the opening of the 
books, we understand a full and clear exposition of the ex- 
tent of their requirements, whether greater or less, and of 
the nice adaptation of those requirements to the circum- 
stances in which the subjects of those dispensations respect- 
ively were placed." 

The sermon then goes on to maintain that those who 
lived before the flood could not in justice be judged by the 
clearer revelations made in the time of Abraham ; nor those 
of Abraham's day by the still more clear revelations made 
in the time of Moses ; nor those .of the Jewish dispensation 
by the full light of Christian revelation. These inferences are 
clear and satisfactory. Our sense of justice would prompt 
us to conclude that every man will be judged by the ability 
given him, and the light, privileges and opportunities af- 
forded him ; and according to his works, in view of these. 
But as to the books, the learned doctor's view is to my 
mind not so entirely satisfactory, yet, in the main, it is true, 
but perhaps does not embrace all the truth. 

Others, taking pretty much the same view with Dr. 
Winans, have gone on to speak of — i. The Book of Divine 
Omniscience and Remembrance; 2. The Book of Con- 
science; 3. The Book of Providence; 4. The Book of 
Natural Law; 5. The Book of the Scriptures, Law and 
Gospel. 

All this I believe to be true when taken in a general 
sense; but as to its relevancy and application to the par- 
ticular case under notice, I have some serious doubts ; and 



60 A FUTURE LIFE. 

because of those doubts, I propose to submit for your con- 
sideration some thoughts that may strike you strangely — 
thoughts gathered partly from others and partly the result 
of my own reflections. And — 

First : With many others, I believe in the imperishable- 
ness of thought; that thought is imperishable; and impres- 
sions once made on the mind, though they may exist in a 
latent state for an indefinite period, are in fact inerasible, 
they never die, and under the influence of a proper mental 
excitant, may be called up at any time. My reasons for 
this are manifold, and, to my mind, entirely satisfactory. 
'We all know that thoughts and incidents, long since for- 
gotten, and seemingly obliterated from the mind, have been 
suddenly brought back, sometimes by one cause, sometimes 
by another, and sometimes without any assignable cause 
whatever, yet brought with all the clearness, vividness and 
force that could be desired ; hence, the oft-repeated expres- 
sion, " I had not thought. of that for ten, twenty or thirty 
years." Where has the thought or the impression been all 
the while? Where could it have been, but latently, in the 
mind itself? Its existence anywhere else is not even sup- 
posable. Instances almost innumerable might be given of 
the restoration of thoughts and feelings under the influence 
of quickened mental action. Persons under the influence 
of fevers have been known to speak in languages learned 
in childhood, then entirely forgotten ; nor could they call 
them to mind after the fever passed away. Persons on the 
point of drowning, then rescued, have testified that such 
was the quickened action of the mind that the whole of 
their lives, even to minute circumstances, seemed to pass 
almost instantly and simultaneously before them.* 



*If any wish to examine this subject fully, they are respectfully re- 
ferred to such works as that of Dr. Benjamin Rush on "The Mind," 
the " Biographia Literaria " of Coleridge, Hibbert's "Philosophy of 
Apparitions," Flint's " Recollections of the Valley of the Mississippi," 
etc. 



A FUTURE LIFE. 61 

If it be true, which I do not doubt, that thought never 
dies, then, if the mind be freed from all impediments and 
incumbrances, quickened to full vigor and allowed free ac- 
tion, it will, of course, carry every impression ever made 
upon it. This will hardly be denied. Well, then, it is 
hereafter to be clothed with a spiritual body; and then 
neither in this spiritual body, nor in the mind or soul itself 
can there be inherent weakness, impediment or decay ; and 
in that state there is nothing to hinder, but everything, so 
far as we can see, to promote and maintain the revival of 
all the impressions made. I therefore conclude that the 
books to be opened will be the investing of the soul with a 
spiritual body, the revival of all impressions, and bringing 
vividly to every one's consciousness the thoughts and feel- 
ings, the purposes, intentions and desires, and the words 
and acts of his or her past life, so that each one knows him- 
self as he really is. 

The main object in Massillon's great sermon on the 
Judgment, was to lay before his hearers and readers the 
fact that, the day of Judgment will be a day for the mani- 
festation of consciences, and he adds, " On this earth the 
sinner never knows himself such as he is, and is only half- 
known to men ; he lives, in general, unknown to himself 
through his blindness, and to others through his dissimula- 
tion and cunning. In that grand day he will know himself, 
and will be known. The sinner laid open to himself, the 
sinner laid open to all creatures, behold the subject upon 
which I have resolved to make a few simple, and, I trust, 
edifying reflections." 

This opens the way for another thought, one which, if it 
be not alluded to in the above, I do not remember ever to 
have seen in print or heard from the pulpit — it is this : The 
Judgment will be that of spiritual existences — souls clothed 
with spiritual bodies. Spiritual existences must discern 
spiritual things; and while each one is judged out of the 



62 A FUTURE LIFE. 

things written in the books, out of the revived record of 
his own life, and each one is fully and clearly made known 
to himself, may it not be that at the same time each one's 
moral status, and each one's record, are made known to 
others also ? Is there any reasonable objection to such 
a supposition ? There they are, spiritual beings, with 
spiritual records ; and if the past moral and mental history 
is made known to one's self, what is to^ prevent its being 
made known to all others ? Apparent to one — apparent 
to all. Then, if I may so speak, one has but to look 
around to know the moral history and status of all others. 
No formal investigation needed. It is all there, and all 
apparent; hence, as the Saviour says, " He will divide them 
as a shepherd divideth his sheep from the goats." An 
assembled world all there; the record of all open and 
plain ; no concealment, no deception. As Paul says, " We 
shall know as we are known ;" and conversely, we are 
known as we know; as we know ourselves, so others 
know us. 

Brethren, I do not, I dare not say this is certainly so ; 
but to my mind, it is a more probable and satisfactory 
view than any I have seen or heard. It is a terrible thought ; 
but then every man has his own record, and it cannot be 
blotted out; there it is, enduring as the soul itself. 

But long as this discourse already is — I ought not — I will 
not close it before calling attention to one other particular. 

Another book was opened which is the Book of Life ; 
elsewhere, it is called " The Lamb's Book of Life. " It 
" was opened " to the vision of John ; will be opened to us 
at that great day; and, as I understand it, it will be a full and 
clear presentation to the assembled world of the wondrous 
scheme of human redemption, including the life, death, res- 
urrection, ascension, mediation, intercession and infinite 
merits of Christ, our righteousness, together with the con- 
ditions of human salvation. Then shall all see at a glance 



A FUTURE LIFE. 63 

why some have been forgiven, and others not ; why some 
are clothed in garments white and clean, and others covered 
with guilt and shame; why some are filled with joy un- 
speakable, and others with horror unutterable; shall see 
why infants and idiots, though inheriting the corruption of 
our common nature, are saved by the washing of regener- 
ation and sanctification through the Spirit ; shall see why 
the poor heathen, who lived up to the light and privileges 
he enjoyed, and did the best he knew how, is saved by a 
Saviour of whom he never heard ; ay, and all the world 
shall see and know why it was that so many, or any one 
must be condemned ; themselves must know, all must know, 
and all admit the justice of the sentence of condemnation. 
They believed not on him whom God hath sent, nor lived 
according to the light given them; hence a separation 
must take place. 

Others, through faith and obedience, washed their robes, 
and made them white in the blood of the Lamb; hence, 
their names are written in the Lamb's Book of Life. 
Blessed, thrice blessed, are such. 

May our names be there henceforth and forever ! Amen. 



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